Introduction to Aeonic Magick

An aeon is the term used to describe a stage or a type of evolution. Evolution itself is taken to result from a certain specific process – and this process can be described, or explained [or ‘re-presented’ ]via a bifurcation of time. That is, evolution is an expression of how the cosmos changes over or through or because of, ‘time’ – this ‘time’ having two components. These two components are the causal and the acausal.
More exactly, the cosmos itself can be described or explained or re-presented by acausal and causal space-time. Causal space-time is 4-dimensional: there are 3 spatial dimensions (at right angles to each other) and 1 time dimension, this time dimension being linear and unidirectional. That is, causal time ‘flows’ in one direction only from past to present to future. Causal time is defined by this one-way flow and by the moments which are used to mark the changes in this flow. [ In effect, causal space-time is the ‘everyday’ physical world we live in and can perceive by our physical senses. It is the world described by the laws of Physics.] Acausal space-time has n spatial dimensions [where n is at present undefined but is greater than 3 and less than infinity] and acausal time dimensions. The spatial dimensions of acausal space are not at right angles to each other. Further, acausal time is not unidirectional – it can flow in any direction – and it is not linear: that is, it has more than one component. In effect, acausal time (unlike causal time) has more than one time-dimension.
The acausal and the causal can be considered as two different ‘universes’. The causal universe contains physical matter – that is, varying types of physical energy. We are familiar with the various forms of this physical matter – stars, planets, the rocks and elements forming the planets. The acausal universe likewise contains matter – acausal matter or energy. This acausal energy and its changes in acausal space-time can be described by a new science which uses the non-spatial geometry of the acausal and a representation of acausal time. At present, we are mostly unfamiliar with the types of acausal energy. However, the acausal universe intersects or manifests in the causal universe at specific places – that is, a particular type of acausal energy is present in the causal universe at these places. These places are life-forms or living organisms. That is, a living organism is a region of the cosmos where the fabric of causal space-time and the fabric of acausal space-time meet or ‘intersect’. The more evolved, the more complex, the life-form or organism, the greater this intersection.
Thus, living organisms result from a specific type of acausal energy ‘flowing’ into the causal universe – in effect, this acausal energy changes the structure of causal space-time. The greater the acausal energy, the more evolved, the more complex the organism. The physical death of an organism is when this energy flow ceases – the organism then becomes just inert, physical matter. Death means that the connection between the causal and the acausal is severed at the localized place of intersection.
Our own sentient life – the most advanced and complex living organism we know at present – is therefore the largest intersection of these two universes. We access more of this specific acausal energy than any other organism we know. In effect, each individual is a nexion – that is, a connection or nexus between the two universes. Our consciousness means that we possess the latent ability to directly access the acausal.

Aeons, Civilizations and Archetypes:

An aeon is a manifestation, in the causal, of a particular type of acausal energy. This energy re-orders, or changes, the causal. These changes have certain limits – in both causal space and causal time. That is, they have a specific beginning and a specific end. A civilization (or rather, a higher or aeonic-civilization ) is how this energy becomes ordered or manifests itself in the causal: how this energy is revealed. A civilization represents the practical changes which this energy causes in the causal – in terms of the effect such energy has on individuals and this planet. A civilization is tied to, is born from, a particular aeon. By the nature of this energy, a civilization is an evolution of life – a move toward a more complex, and thus more conscious, existence. An inexact analogy would be an oak tree – in this case, the surface of the soil is the boundary between the causal (above the soil) and the acausal (below or in the soil). The roots of the tree are thus in the acausal [ and here represent acausal energy] and the trunk and branches are in the causal. The civilization is the trunk of the tree, and the aeon is represented by the roots – they ‘drive’ or make the growth and thus determine the shape and health of the tree. The societies that make up a particular civilization are the branches of the tree, and the individuals who make up the societies are the small twigs and the leaves of the tree.
Aeons, civilizations and individuals are examples of organisms. They are all created, or are born; they all grow and change; and they all at some time die. They all occupy a finite space over a finite span of time. They all undergo metamorphosis or change. They all possess an organic structure of change. This structure – for aeons, civilizations and individuals – is of a similar type, and it can be studied and thus understood. That is, various ‘models’ can be developed to describe this structure and the changes it undergoes.
In essence, a civilization is the practical manifestation of a particular aeon, and an individual is an aspect, or part of, a particular civilization or a particular culture. A culture represents the various stages below that of a civilization – cultures are also an evolutionary development, a coming-together of individuals which enables more of the acausal to be ‘accessed’ and which thus produces changes for those individuals. A civilization, however, represents a much higher stage of development – a conscious awareness. Here we are only concerned with civilizations and the individuals associated with civilizations – for the simple reason that compared to civilizations, cultures and the peoples associated with them, are relatively insignificant in evolutionary terms: cultures are the evolutionary forms which pre-date civilization. The reality is that civilization, and thus aeons, are the first significant manifestations of individual consciousness and thus creativity.
All the individuals associated with a particular civilization – unless and until they attain a specific degree of self-awareness [variously called ‘individuation’ and ‘Adeptship’ ]- are subject to or influenced by their psyche. This psyche draws its energy from – is determined by – the civilization and thus the aeon. In practical terms, the psyche is a manifestation of the acausal energy that creates/created the civilization. Archetypes (in the Jungian sense) are one aspect of the psyche – that is, archetypes are expressions of the acausal energy which a particular civilization represents.
This acausal energy determines and/or influences the actions and behaviour of the individuals of the civilization. That is, for the majority of individuals, their Destiny is that of the civilization itself – they do not possess a unique Destiny of their own. Only those individuals who have achieved the stage of evolutionary development which individuation/Adeptship represents have a unique Destiny, because only these individuals have freed themselves from the mostly unconscious influences and constraints which the psyche imposes. In terms of the inexact oak tree analogy, an individual with a unique Destiny is a seed or acorn which breaks free of the tree and can begin a new life as a sapling – if it survives.
The energies which a particular aeon and civilization represent are unique to that aeon and its associated civilization. That is, each civilization and aeon has its own unique, separate identity: its own ethos. Each civilization represents a stage of evolution, a step forward in the process of evolution itself. This means that each civilization has unique archetypes and that these archetypes are born with that civilization, grow with that civilization and die with that civilization – they possess no life beyond the confines of that civilization or aeon.
An aeon lasts about 2,000 years of causal time – a civilization lasts around 1,500 years. That is, it takes several centuries for the energies of a particular aeon, already presencing or ‘flowing’ to Earth from the acausal, to produce practical, visible and significant changes: to re-order the causal in a specific geographical region. An aeon is linked to a specific geographical area – and there is a place, or centre or ‘nexion’ where the acausal energy is strongest. This is because of how the type of acausal energy which creates a civilization works. Fundamentally, an aeon is an actual physical presencing, on Earth, of a particular type of acausal energy. Generally, this centre acquires a religious or cult significance in the centuries before and the centuries following the emergence of the civilization associated with the particular aeon whose energies are most manifest at that centre. In general, in the early stages of a civilization, the acausal energy is apprehended in a particular archetypal or mythological way which is unique to that civilization.
The list in Table I describes the energy associated with a particular civilization – although it should be understood that such descriptions, in terms of ‘ethos’ and such things, are merely inaccurate guides to the type of energy. Such things as ‘ethos’ are how the individuals within a particular civilization apprehend such energy. This apprehension is both causal and acausal – in inexact terms, both rational and intuitive. This ethos, like a civilization, grows and changes; i.e. it evolves, while retaining the same inner essence.
The four civilizations listed in Table I are the higher or aeonic civilizations – i.e. those which have changed/shaped our conscious evolution. Four other civilizations have existed [ the Egyptiac; the Indic; the Sinic and the Japanese] but they (a) have not contributed significantly to such evolution (i.e. they lack large-scale creativity) and (b) they are related to an already existing or a previously existing civilization. The criteria for an aeonic civilization are: (1) it possesses a distinctive ethos [note: an ethos is not a ‘religion’ – rather, it is a particular and original “outlook on the world” and a particular way of living]; (2) it arises primarily from a physical challenge [rather than from a social challenge such as the disintegration of another nearby civilization]; and (3) it is creative and noble on a large scale.
In analysing civilizations and their changes, the insights of both Toynbee and Spengler are interesting – forming the basis for further analysis and extension. Basically, Spengler expressed the organic nature of a civilization (although he did not fully and accurately define what a civilization is) while Toynbee provided an historical formulation for the formative changes a civilization undergoes (such things as a ‘Time of Troubles’ and a Universal State or Imperium) and a useful definition of civilization (in terms of being a response to a physical or social challenge). Cliology, although based on these insights, does not depend on the minute details inherent in their work; rather, what is essential is extracted and used as a foundation to build another more far-reaching model.
The mechanisms by which civilizations have hitherto affected evolution is that of ‘creative/heroic’ individuals. Most of these individuals are influenced by the ethos of their civilization to act or to express that ethos by their living. Hitherto, few individuals in any civilization have reached the stage of conscious evolution which frees them from the influence (mostly unconscious) of the civilization’s ethos or wyrd. Of course, there are many who now believe they have done this – as there have been some individuals who believed this in the past; but belief is not the same as reality. It has been and is one of the primary aims of genuine esoteric arts to enable individuals to reach the stage of conscious evolution and thus personal development, where they become free of such influence – i.e. for individuals to achieve a uniqueness of identity, a personal wyrd. This development requires the cultivation of insight, knowledge, intuition and reason – and for this cultivation to be achieved it is necessary for individuals to know and understand how and why things like civilizations and aeons are as they are. What I have called ‘cliology’ is an expression of such understanding, and as such a study and understanding of cliology [the science of aeons and the study of the acausal] aids conscious development, thus making Adeptship/individuation possible and enabling aeonic magick.
The pattern which each and every civilization follows can be symbolized and thus studied. The same is true for both an aeon and an individual. This symbolism enables two important things. First, it enables an objectification – a rational insight into and thus understanding of the patterns and processes themselves. Secondly, it significantly develops an already existing mental faculty and creates a new one – the ability to reason in abstract symbols, and the ability to reason in numinous symbols.
The ability to reason in abstract symbols basically describes mathematics (and thus the laws of Physics which are best expressed in mathematical form). Cliology extends the intellectual faculty which mathematics encourages and develops by creating an abstract symbolism which represents the acausal and some of the effects of this acausal in the causal. [For a brief outline of this abstract symbolism see the MSS: Cliology – A Basic Introduction] Further, cliology creates and encourages the development of an entirely new faculty of consciousness – the ability to think in numinous symbols.
This difference between purely abstract symbols and numinous symbols is important. Basically, a numinous symbol is a symbol which possesses acausal energy – it captures the essence of something which is acausal, and in doing this the symbol has the power to provoke or cause causal changes. In the simple sense [which is rather inexact] one might say a numinous symbol possesses or has ‘life’ – it is a living entity in itself, although it lives in the psyche. A rudimentary and mostly unconscious numinous symbol is an archetype; another is a myth/mythos. The numinous symbols of cliology (of which the Star Game is an excellent example) are conscious. By ‘conscious’ here is meant – rational, understood. An unconscious symbol such as an archetype is in reality a proto-numinous symbol – it is seldom consciously understood, being felt and/or experienced rather than rationally apprehended. Further, a conscious numinous symbol can be used by an individual to bring about controlled aeonic changes because such symbols, being understood, can be precisely controlled and directed. An unconscious symbol produces imprecise internal change and imprecise external change: that is, it is not by its nature particularly amenable to manipulation. A numinous symbol thus makes Aeonic magick feasible for really the first time.

Aeons and Civilizations

Table I

Aeon

Symbol

Associated Civilization

Dates

Magickal Working

Primal

Horned Beast

—

9,000-7,000BP

Shamanism

Hyperborean

Sun

Albion

7,000-5,500BP

Henges

Sumerian

Dragon

Sumeric/Egyptiac

5,000-3,500BP

Trance/Sacrifice

Hellenic

Eagle

Hellenic

3,000-1,500BP

Oracle;Choral-dance

Thorian (Western)

Swastika

Western

1,000BP-500AP

Ritual

Galactic

—

Galactic

>2,000eh

Star Game and >

Notes:
(1) ‘BP’ means Before Present (c.1980eh); ‘AP’ means After Present.
(2) There was no civilization (aeonic or otherwise) associated with the first aeon.
(3) The magickal centres (or nexion) for the civilizations are as follows: Albian – Stonehenge; Sumerian – between the Tigris and Euphrates [near present-day Baghdad]; Hellenic – Delphi; Western – area in the Welsh Marches.

II. Basic Principles of Aeonic Magick

All aeonic magick can only be used, by its nature, in three ways – (1) aid the already existing or original wyrd of an existing aeonic civilization; (2) create a new aeon and thus a new aeonic civilization; (3) distort or disrupt an existing civilization and thus the aeonic forces of that civilization. That is, aeonic magick involves working (a) with existing aeonic energy (as evident in the associated aeonic civilization); or (b) against existing aeonic energy; or, finally, it involves (c) creating a new type of aeonic energy by opening a new nexion and drawing forth new acausal energies. Thus aeonic magick involves knowing the wyrd of the presently existing civilization and if there are/have been any attempts to disrupt that wyrd, magickally or otherwise.
The energy brought forth by aeonic magick can be used in three ways.

(a) Directed into a specific already existing form (such as an individual) or some causal structure which is created for this purpose. This structure can be some political or religious or social organization, group or enterprise, or it can be some work or works of ‘Art’, music and so on.
(b) Drawn forth and left to disperse naturally over Earth (from the site of its presencing).
(c) Shaped into some new psychic or magickal form or forms – such as an archetype or mythos.

Before undertaking any form of aeonic magick, the cliologist [ someone skilled in, knowledgeable about and who uses aeonic energies] must formulate an aim or intent. The means to achieve this must be chosen – and the practical forms, if required, must be created and be in readiness for the energies once the energies are unleashed. If a specific form – such as a new archetype – is chosen as means, then the cliologist must be knowledgeable about archetypes and adept at manipulating magickal energies into psychic forms. Similarly, if a physical nexion is chosen as a means of accessing acausal energies, the appropriate individuals must be organized and trained to undertake the appropriate rite(s).

Techniques and Control:

There are only a certain number of techniques by which acausal energy can be accessed, as there are only a certain number of ways whereby this energy, once accessed, can be directed or ‘controlled’ into the various forms which are to be used to spread or disperse that energy.
(1) The first technique is creating a new physical nexion. This can be done by specific hitherto esoteric magickal rites, such as the Rites of the Nine Angles (qv.) and the Ceremony of Recalling with Sacrificial Conclusion (qv.). [It should be noted that Esoteric Chant, combined with a quartz tetrahedron, is one of the most effective ways of opening a nexion.] The chosen rite is conducted on the chosen site. It is often necessary to conduct a second or third rite within the space of a few weeks to fully open a new nexion. The new nexion, once open, needs to be kept open and this requires regular rites on the chosen site for many years – a specific rite [which does not necessarily involve sacrifice] should be constructed to do this. This specific rite needs to be undertaken at the very least twice yearly for the first five years, and then once yearly for at least ten years. One of the best methods to use for this specific rite is Esoteric Chant using a quartz tetrahedron.
(2) The second technique is using the advanced form of the Star Game. The cliologist sets the pieces to represent the existing aeon and the existing civilization at the specific moment of causal time the energy is to be accessed. The pieces are then selectively moved to change what presently exists and to represent the changes desired in the future. In this technique, the cliologist becomes a nexion via the symbolism – or rather, they access the acausal via their own psyche by means of the numinous symbols of the Star Game. This is so because the Star Game exactly re-presents those intersections between the causal and acausal which are an aeon, an aeonic civilization and an individual. [ It should be noted that while this technique is the simplest, it is also the most difficult, requiring great skill in the Star Game and thus a high level of cliological understanding.]
(3) The third – and only ancient – method is mimesis. This involves imitating either (i) some aspect of an already existing cosmic/Earth-based cycle/pattern/working and then either following the natural pattern or introducing a slight variation; or (ii) creating a new pattern/cycle/mythos to describe the energies and their effects. In effect this often involves (a) “acting-out” an archetypal r“le or drama (the key here is identification with the r“le – often during a ceremony involving others); or (b) creating realistic ‘models’ of events, symbolically imbuing them with ”life” and then acting out with these models the desired future events. [ It should be noted that (a) and (b) are difficult to do properly – because intent and portrayal have to be precise- and thus are not often very effective.] One neglected form of mimesis is creative art – using an art-form (such as a work of fiction, a sculpture) to portray someone, some sequence of events or some archetypal energy. This form becomes a nexion – and thus influences the psyche of others by those others reading/viewing the art-form. However this form does not produce large-scale significant aeonic change.
The keys to controlling the energy are symbolism and forms. Unless it is be left undirected, all acausal energy, once accessed by whatever means, has to be directed by the person or persons who drawn it forth into the causal world. The easiest way to deal with acausal energy is to let it disperse naturally – i.e. no effort is made to control and direct it into specific forms or symbols. Such energy is ‘raw’ – it is chaotic and primal (when viewed from the causal) and thus exceedingly dangerous if brought forth by someone who has not attained the stage of Master/Lady Master. It is psychically disruptive.
It has to be remembered that all acausal energy cannot be contained beyond certain limits – that is, such energy produce acausal changes as well as causal changes. The causal changes are temporal ones – present or future effects caused by such energy. It is these changes which can, in the simple sense, be produced by the cliologist by that cliologist controlling or directing the energy via symbolism and/or forms. That is, these are the changes which are desired by the cliologist who uses the symbolism and/or forms to achieve them. The acausal changes are not temporal – i.e. they are not controllable in causal time. In the simple sense, they are – or rather appear to be – random changes. The cliologist must create or aim to create future forms and/or symbolism which takes into account the possible emergence into the causal of such acausal changes – in practice, such forms absorb the ‘random’ energy when it appears or manifests in the causal. If this is not done, it is possible that such energy may disrupt/distort and thus undermine the causal changes created by the cliologist. Most of these acausal changes can be gleamed from the symbolism of the advanced Star Game if the pieces are set to represent the conditions pertaining at the moment of causal time when the aeonic working is first undertaken, and if the aeonic working itself is represented by the first sequence of moves from that departure point.
To fully control and thus direct the energy, new forms and/or symbolism should be created to channel the energy. These then enshrine or come to re-present the energy. Examples of practical social forms are ideas and ideals; an example of a practical psychic form is an archetypal figure – a character from a new mythos; an example of a practical political form is a political organization; and example of a practical ‘religious’ form is a new ethos. All these things – and the many others like them – should be created before the act or acts of aeonic magick by the cliologist with the intention of them being used to cause or bring about changes in the real world, in the causal. The nature of such things should be akin to the type of changes desired. Each such creation should itself be represented by a unique symbol or sign; by a unique descriptive word, phrase or slogan; by a unique piece of sound [or ‘music’]; by particular collocations of colour, and so on – or by one particular individual who embodies that idea, ideal, mythos or whatever. These unique creations should embody the essence of the change or changes required.
During the act or acts of aeonic magick, the cliologist focuses or directs the energy so accessed into artifacts which portray or represent the unique symbols or signs, and thus into the very symbols themselves and the forms represented by those symbols. In effect, the symbols and forms become alive – they exist, have being and cause changes. They grow and undergo metamorphosis. The acquire an independent existence of their own. The greater the acausal energy presenced by or in such forms and symbols, the greater the changes produced – the more life they possess.
Fundamentally, aeonic magick is concerned with producing large-scale changes over many centuries – it is concerned with changing or altering the destiny of millions of peoples on time-scales which be as long as a millennia. This requires certain abilities and certain skills – but above all it requires that wisdom and knowledge which only genuine Masters/Lady Masters possess.

Aeons, Civilization and Ethos

Aeonic Civil. Essence of Ethos Country of Ethos
Albion proto-Druidism Britain
Sumerian Vedas Indus
Hellenic Iliad Greece
Western National-Socialism Third Reich
Galactic Galactic Empire Solar System and >
Notes: (1) The ethos is the unique spirit, the unique wyrd of the
civilization and thus the aeon. What is listed above is that
practical form or expression which captures or captured the
essence of a particular ethos.
(2) Manifestations of the ethos include the following.
(a) for the Hellenic - Greek Tragedy; Reason; Logic.
(b) for the Western: Science; Technology; Exploration;
Space-Travel
(c) for Albion - Stonehenge and other, similar monuments.
(3) Little is known about the practical expression of the ethos of the
civilization of Albion other than genuine Druidism (as portrayed
by the Classical writers) enshrined some of its spirit.